Read--Matthew 25: 1-13
For those who may not know, there is a warning about making assumptions: it puts both parties in a sticky situation. In my Preaching class in seminary, we were warned about making the assumption that our audience would just automatically know even the most known stories from the Bible. There are great dangers in making assumptions. What if our assumptions turn out to be wrong? Things can get out of hand, arguments can started, and relationships can become strained--all because something was just assumed and never confirmed.
In this parable of the bridesmaids, Jesus adds his warning to the making of assumptions. The bridegroom herre is used as a metaphor for God. The basic gist of the parable is this: never assume to know what God is doing to do and when God is going to do it. Five of the bridesmaids in the parable just assumed to bridegroom was going to show up in the middle of the day, or at least before nightfall. As a result, they were not prepared when the groom finally showed up and they missed out on the festivities because they had to go back and get what they needed. Can you imagine the grief and frustration they must have felt?
Within the world today, we make so many different assumptions. We assume that what is here today is still going to be here tomorrow. We assume that things might get better (economically, relationally, etc). We make the assumption that the status quo will always be the status quo. Within the church, there is the assumption that church is "always going to be here". We are reminded time and again that absolutely nothing is gauranteed. Our next breath is not gauranteed; how then can these other things also be assumed as gauranteed?
Within this parable, there are two things for persons of faith to pay attention to. The first is that part of a life of faith is placing our trust in God, even when we do not know what God is doing. Along with that, though, is being ready to respond whenever God seeks to work in and through us. In other words, to borrow the motto of the Boy Scouts, "Be prepared"!
The second part involves our relationship to those who are not prepared at the moment. As I read the text, it occurs to me how selfish the bridesmaids with the oil seem to be. The are so concerned that there will be enough for themselves that the can't bring themselves to share with the others. Perhaps they were making the assuption that the other five would also have enough oil. I wonder how many times those in the church just assume that their family, friends, neighbors, etc. are in a right relationship with God. Because of their assuming, those who were not prepared find themselves missing out on a life lived in the knowledge of the grace and love of God in Christ. Thus, the warnings are twofold: do not assume that you know when God's going to call you to respond in faith and do not assume that those around you are secure in the flock of Christ.
Save us, O God, from making false assumptions. By your grace, help us to be prepared for whenever you might call us to action. By your grace, may we be ready to move into action. We pray for those around us who are strangers to your gospel message. Save us from making the assumption that they know the story of Jesus and his love and move us to share with them what we have--your love, your grace, and fellowship with you and one another. We pray in Christ's name, AMEN.
Tuesday, March 29, 2011
Monday, March 28, 2011
Who are you?
Read--John 10: 1-5, 11 Over the years, I have begun several sermons with the question, "who are you?". We identify ourselves and are identified by others in such an array of ways: by first or last name, by those to whom we are related (parents, grandparents, children, etc), our vocation, or perhaps a nickname. The names by which we are identified hold great value for our own self-knowledge and self-worth. They are reminders that we are somebody. To know ourselves named is to ourselves as persons of worth. There are times when names are given to us (when we are born, when our children are born, etc). There are also other times when we take a name of ourselves. One of those times of self-naming is when we choose to make Jesus Christ our Lord and Savior and we assume the name "Christian". However, at that moment we choose to take on more than just that name. We choose to a sheep in the flock that is under the care of Jesus. This parable of the Good Shepherd reminds us that we are known by Jesus and he gladly names us as one of his own. At the same time, we also know who Jesus is and know "his voice" Along with this knowing and being known is the invitation to "hear Jesus' voice and be lead by him". Taking the name "Christian" is our invitation to allow our Shepherd, the One who knows us more than we know ourselves, to lead us throughout our life. Loving God, thank you for giving us your name. Thank you for allowing us to be a part of your flock. We entrust ourselves to you and pray that you would allow us to hear your voice and be lead by you. We offer praise to you in Jesus' name, AMEN.
Fruitless or Dormant?
Read--Luke 13: 6-9 There are times in life when we struggle to see any fruit being borne of our life. Perhaps our spiritual life is dry and barren and we feel little to no connection to God. Perhaps other aspects of life seem to be unrewarding, or our efforts in other ventures seem to be ineffective or lacking in purpose. What do we do in those times? We live in a world where the value of something is judged by is functionality or usefulness. Those things that don't function as they should or are not useful are quickly and easily cast aside in favor of those things which will function properly or will be useful. I have seen so many people cast aside a relationship with God because they felt as if they were never drawing closer to God, no matter how hard they tried. I've talked with folks who were contemplating ending a marriage because they were "getting nothing out of it". Our tendancy is to get rid of those things that "don't work as they should". This is the exact attitude of the owner of the fig tree--the tree wasn't producing as it should have been, so it was merely taking up space that could be occupied by a tree that would produce. Only the pleading of the gardener saved the tree. The gardener had an almost intimate relationship with that tree; he had cared for it and nurtured it and wanted so desperately for it to sprout and produce. So he pleaded for one more chance to work the soil around the tree and nurture it some more, to see if it would indeed bear fruit. The gardener bought that tree one more chance! So it is with God and us. In those times when we don't feel as if we are producing fruit, when our spiritual lives are barren and our relationships are lacking, God's grace is there to give us another chance. God's grace is there to work the soil of life and relationships, to nurture and to care and love on us. And God is patient with us! There are times when plants and soils are dormant--they do not produce because they need nourishment or are exhausted from previous seasons of growth. They need time to simply "be" so that they might be replenished. We are the same way--there are times when a period of fruitlessness is simply dormancy and our souls are waiting to be nourished so that more growth may occur. Thanks be to God that God never, never, gives up hope that we might produce fruit in our lives as a response to God's grace. God, thank you for never giving up on us. In those times of dormancy, we pray you would nurture us back to health. When we feel fruitless, remind us of your grace that stirs the soil that is our life. Lord, we want to produce fruit for you and we need your help to do that. We give ourselvs to your grace in Jesus' name, AMEN.
Why?
Read--Matthew 13: 24-30 It is perhaps the most asked question: why? For some reason, humans are in love with this one-word question. We ask it to gain information, to seek answers, or to express emotion. There are times when "why?" is all we can ask, and we ask it in a variety of ways. We everything else escapes us, we ask "why?". It was the first question the servants of the sower asked when seeing the wheat being overrun with weeds, "why did this happen?" They want to know why, if the master sowed good seed in the soil, that seed is now choked out by the weeds. The only response of the sower was that it was the work of an enemy. I wonder...how often do we ask the same question of God? When something happens that just seems so contradictory to God's goodness, we ask, out of frustration, anxiety, anger, or exasperation, "WHY??!!" Why, if God is so good, do these bad things happen, when God clearly desires us to be joyful. It is difficult to answer those questions. It is difficult to answer the questions of parents who watch their children suffer or of a community facing a difficult time. The initial response of the servants is to immediately eradicate all that is evil. Yet the master is cautious to do this, for fear of also harming the wheat. The destruction of the weeds wasn't worth any damage that could come to the wheat. And so it is with God's relationship to the world. We musn't believe that God is not pained by the sight of weeds in God's beautiful creation...God is terribly pained and grieves alongside us. Nor is God the cause of this pain and suffering; it is the work of an enemy, Satan, who seeks to turn into ugliness all that God has said is beautiful. And so we live with the weeds of life, growing amongst the wheat God has sown. Part of a faithful life is allowing God to guide us in the midst of a weed-infested world. It would be great if God could simply uproot all that is bad, but remember one thing: even those things that are weeds can eventually bloom and bring forth a life of beauty. God, we do not understand why some things happen or why you don't just step in and do make things right. Forgive us for those times we blame you and our faith is lacking. Help us to see the beauty in the face of the weeds. We pray in Jesus' name, AMEN.
Wednesday, March 23, 2011
The Value of One
Read--Luke 15: 4-7
Let's be honest about things--there are times when what Jesus says, or expects his followers to do, just doesn't make sense! It flies in the face of logic and reason and usually involves us taking some sort of risk. For the most part, human beings are turned off by risk. We want to be firmly in control of as many situations as possible. We even use the "risk/reward" system to reach and/or evaluate decisions or actions. Yet the Gospels make clear that God is willing to take any risk if it means the restoration of one sinner back to wholeness and relationship with God. That willingness to risk is illustrated here in this parable.
The shepherd in the parable takes two risks, both of which seem to be of the "huge" variety. First, the shepherd risks leaving 99 sheep out in the wilderness by themselves, without defense against predators, to go find one that has wandered away. That, in and of itself, makes little sense. Secondly, it was entirely likely that the sheep belonged to someone else! So the shepherd risks that which was not his to risk in the first place! To top it off, there is no gaurantee of even finding the sheep that was lost! But the shepherd was willing to assume all those risks, for the sake of that one. So it is with God. God was willing to leave all the righteous who had no need/desire of a savior to pursue after the lost one who did. This pursuit came at the cost of the life of God's Son, even when there were no gaurantees the lost sinner would return to the flock. The lesson is this...each of us is of that much worth to God. Each individual carries that much worth to God! Praise be to God!
The parable raises and interesting and potentially uncomfortable for the church: how much are we willing to risk so that even one sinner in our midst, in our community, might be restored to God? How much are we willing to give up, with no gaurantee of return? Jesus' challenge to us is to be like the shepherd who is willing to risk 99% of the flock so that 1 might be found.
This is the problem with being a disciple of Jesus. The teachings, the expectations, just don't make sense; they are so contradictory to our ways. Here's the biggest question of all though: are we willing to follow a Savior who embraces a way of life that demands we take enormous risks or are we so afraid of the risk that we sit on the sidelines?
God, we are simply amazed that you place so much value on each individual, on each one of us. We are humbled and grateful that you put aside everything else to pursue after us. As we have recieved this grace, may we also give this grace. As you have been willing, make us willing to set aside everything for the finding of even one of your sheep. We pray in Christ's name, AMEN.
Let's be honest about things--there are times when what Jesus says, or expects his followers to do, just doesn't make sense! It flies in the face of logic and reason and usually involves us taking some sort of risk. For the most part, human beings are turned off by risk. We want to be firmly in control of as many situations as possible. We even use the "risk/reward" system to reach and/or evaluate decisions or actions. Yet the Gospels make clear that God is willing to take any risk if it means the restoration of one sinner back to wholeness and relationship with God. That willingness to risk is illustrated here in this parable.
The shepherd in the parable takes two risks, both of which seem to be of the "huge" variety. First, the shepherd risks leaving 99 sheep out in the wilderness by themselves, without defense against predators, to go find one that has wandered away. That, in and of itself, makes little sense. Secondly, it was entirely likely that the sheep belonged to someone else! So the shepherd risks that which was not his to risk in the first place! To top it off, there is no gaurantee of even finding the sheep that was lost! But the shepherd was willing to assume all those risks, for the sake of that one. So it is with God. God was willing to leave all the righteous who had no need/desire of a savior to pursue after the lost one who did. This pursuit came at the cost of the life of God's Son, even when there were no gaurantees the lost sinner would return to the flock. The lesson is this...each of us is of that much worth to God. Each individual carries that much worth to God! Praise be to God!
The parable raises and interesting and potentially uncomfortable for the church: how much are we willing to risk so that even one sinner in our midst, in our community, might be restored to God? How much are we willing to give up, with no gaurantee of return? Jesus' challenge to us is to be like the shepherd who is willing to risk 99% of the flock so that 1 might be found.
This is the problem with being a disciple of Jesus. The teachings, the expectations, just don't make sense; they are so contradictory to our ways. Here's the biggest question of all though: are we willing to follow a Savior who embraces a way of life that demands we take enormous risks or are we so afraid of the risk that we sit on the sidelines?
God, we are simply amazed that you place so much value on each individual, on each one of us. We are humbled and grateful that you put aside everything else to pursue after us. As we have recieved this grace, may we also give this grace. As you have been willing, make us willing to set aside everything for the finding of even one of your sheep. We pray in Christ's name, AMEN.
Giving and Recieving in Abundance
Read--Mark 4: 3-9
As we have already seen on numerous occasions, seldom does a word or teaching come from Jesus that has only a single meaning. To borrow an analogy from the movie Shrek, parables are like onions--they have layers. We see that again here in this parable from Mark 4.
At first glance, the farmer might appear to be the only character in the parable. It is really a quite ordinary story--a farmer goes out to sow seed. What is so unusual is this farmer's manner of sowing the seed. We might even think this farmer was being quite careless--after all, the farmer isn't really (so it seems) paying attention to or caring about where the seed ends up. I have never been accused of having a green thumb, but I know enough to know that proper planting is essential for a good yield. This farmer pays no attention to this line of thinking. How representative of God and God's sowing of grace! Imagine God as a farmer, in the traditional sense--carefully tending and nurturing the soil until it is in optimum shape and planting in a very precise manner. That imagine seems to limit grace. Instead, God sows grace in all places, and not just a little here and little there. God sows abundantly in ALL places. In other words, God has sown grace abundatly in our life and in the life of the world. Granted, there are places where God's grace is choked out and places where grace is initially recieved but eventually peters out. But there are also places where grace lands and it yields back abundantly to God and to the world.
When we read about the soils' yield, we uncover a secondary character in the parable-- the soil is an active character in this story. As the soil is receptive, or unreceptive, to the seeds so is determined the soil's yield. As we are receptive, or unreceptive, to God's overtures of grace so is determined our yield. Our yield, our fruit, is what Wesley would call holiness of life. Just as the soil has the ability to respond to the planting of a seed, so we have the ability to respond to the sowing of God's grace. As we open ourselves to recieve the seed, we are assured that some measure of growth will occur, so long as we are receptive.
Following along with the agriculture metaphor a bit more...we know that when a plant grows, it produces seeds so that the plant might reproduce. As those who have grown by the grace of God, there is the expectation that our growth will necessarily produce other seeds. Said a bit more simply...there is the expectation that we who are products of grace will also be sowers of grace; as we have recieved grace so will we extend grace. This can be challenging, indeed intimidating, to sow the seeds of grace. Just as the farmer sowed seed almost carelessly, so also should grace be sowed from us in an equally careless fashion: less mindful of where the seeds land and more concerned that they were sowed in the first place.
You have sowed your grace in such abundance, O God. We are grateful for that which we have recieved. We pray that we might be receptive soil, so that your grace might blossom and yield fruit back to you. Use me, use us, to sow your grace in a hurting world. We pray in Christ, AMEN.
As we have already seen on numerous occasions, seldom does a word or teaching come from Jesus that has only a single meaning. To borrow an analogy from the movie Shrek, parables are like onions--they have layers. We see that again here in this parable from Mark 4.
At first glance, the farmer might appear to be the only character in the parable. It is really a quite ordinary story--a farmer goes out to sow seed. What is so unusual is this farmer's manner of sowing the seed. We might even think this farmer was being quite careless--after all, the farmer isn't really (so it seems) paying attention to or caring about where the seed ends up. I have never been accused of having a green thumb, but I know enough to know that proper planting is essential for a good yield. This farmer pays no attention to this line of thinking. How representative of God and God's sowing of grace! Imagine God as a farmer, in the traditional sense--carefully tending and nurturing the soil until it is in optimum shape and planting in a very precise manner. That imagine seems to limit grace. Instead, God sows grace in all places, and not just a little here and little there. God sows abundantly in ALL places. In other words, God has sown grace abundatly in our life and in the life of the world. Granted, there are places where God's grace is choked out and places where grace is initially recieved but eventually peters out. But there are also places where grace lands and it yields back abundantly to God and to the world.
When we read about the soils' yield, we uncover a secondary character in the parable-- the soil is an active character in this story. As the soil is receptive, or unreceptive, to the seeds so is determined the soil's yield. As we are receptive, or unreceptive, to God's overtures of grace so is determined our yield. Our yield, our fruit, is what Wesley would call holiness of life. Just as the soil has the ability to respond to the planting of a seed, so we have the ability to respond to the sowing of God's grace. As we open ourselves to recieve the seed, we are assured that some measure of growth will occur, so long as we are receptive.
Following along with the agriculture metaphor a bit more...we know that when a plant grows, it produces seeds so that the plant might reproduce. As those who have grown by the grace of God, there is the expectation that our growth will necessarily produce other seeds. Said a bit more simply...there is the expectation that we who are products of grace will also be sowers of grace; as we have recieved grace so will we extend grace. This can be challenging, indeed intimidating, to sow the seeds of grace. Just as the farmer sowed seed almost carelessly, so also should grace be sowed from us in an equally careless fashion: less mindful of where the seeds land and more concerned that they were sowed in the first place.
You have sowed your grace in such abundance, O God. We are grateful for that which we have recieved. We pray that we might be receptive soil, so that your grace might blossom and yield fruit back to you. Use me, use us, to sow your grace in a hurting world. We pray in Christ, AMEN.
For the Beauty of the Earth
Creation. God's first act in the world was to create the world. After all things had been formed, the world was offered to human beings as God's gift to us. It was intended to be enjoyed by humans and sustain all that God had made. Somewhere along the lines, though, humans decided the earth was ours and ours alone. It has even gotten to the point where God's creation has become a political divider. It makes me wonder what God really thinks about things. I remember how I felt in junior high when a poster I had made was defaced with all sorts of scribbles and markings. How must God feel about God's masterpiece being destroyed?!
Contrary to what some may have us belief, the earth is not simply an inanimate object. Instead the earth is full of life; life that has its root in God! As such, God uses this creation to still speak to us truths about God's realm. Will we listen? Will we care for that which speaks God's word to us? Or will we dominate it, subdue it, wear it out, and ask where God is?
Contrary to what some may have us belief, the earth is not simply an inanimate object. Instead the earth is full of life; life that has its root in God! As such, God uses this creation to still speak to us truths about God's realm. Will we listen? Will we care for that which speaks God's word to us? Or will we dominate it, subdue it, wear it out, and ask where God is?
Monday, March 21, 2011
Where is our trust?
Read--Luke 18: 9-14
We have before us two familar characters in Jesus' parables: a Pharisee and a tax collector. On of them, the Pharisee, was in in the upper layer of society. The tax collector was on the bottom rung. They were polar opposites, and everybody knew it. By virtue of his social standing, the Pharisee was thought to be the most "right with God". After all, he is a religious leader and instructor in faith and spiritual matters; it would stand to reason that the Pharisee would be justified in the sight of God--as opposed to the tax collector, whom most would not even acknowledge existed. Why would God want anything to do with someone who would cheat and extort God's people? Yet the tax collector acknowledges himself to be a sinner in the eyes of God and simply pleads for mercy. The Pharisee outlines his credentials and seems to have an expectation of being exalted. But Jesus says that the one who goes away justifed is not whom people would think. The tax collector leaves the Temple in a better relationship with God than does the Pharisee. It is a lesson on the far-reaching nature of God's grace. God's grace is such that even the dreadful tax collector finds himself made right with God. God's grace is such that what seems right to human wisdom is often folly and out of line with God.
But, like so many of Jesus' parables, there is another layer here. In this under-layer, Jesus asks the question of where trust is placed. Jesus' point is that Pharisee placed his trust in his own works and deeds, in his credentials, and in his social standing. He trusted that those would assure him a place in God's realm. The tax collector knew that he was nothing but a sinner and could rely upon nothing but the mercy of God to be accepted by God. Jesus, I think, makes it clear that there is no room in God's realm for those who believe they don't need God's grace and mercy; there is no room for those who can do "it" for themselves. Instead, God's realm is populated by those who know that God is their only hope, that God is their salvation, and that God's grace is all they need. It is an interesting question for us to chew on: Where is our trust? Do we trust in what we do, in who we are (according to the world), or what we have? Or do we trust only and wholly upon the grace of God?
God of grace, we are but sinners. Save us, we pray, from the tempation to build ourselves up. May we entrust ourselves wholly to you. At the same time, may we see othes as you see them and accept them as you accept them and us. We pray in Christ's name, AMEN.
We have before us two familar characters in Jesus' parables: a Pharisee and a tax collector. On of them, the Pharisee, was in in the upper layer of society. The tax collector was on the bottom rung. They were polar opposites, and everybody knew it. By virtue of his social standing, the Pharisee was thought to be the most "right with God". After all, he is a religious leader and instructor in faith and spiritual matters; it would stand to reason that the Pharisee would be justified in the sight of God--as opposed to the tax collector, whom most would not even acknowledge existed. Why would God want anything to do with someone who would cheat and extort God's people? Yet the tax collector acknowledges himself to be a sinner in the eyes of God and simply pleads for mercy. The Pharisee outlines his credentials and seems to have an expectation of being exalted. But Jesus says that the one who goes away justifed is not whom people would think. The tax collector leaves the Temple in a better relationship with God than does the Pharisee. It is a lesson on the far-reaching nature of God's grace. God's grace is such that even the dreadful tax collector finds himself made right with God. God's grace is such that what seems right to human wisdom is often folly and out of line with God.
But, like so many of Jesus' parables, there is another layer here. In this under-layer, Jesus asks the question of where trust is placed. Jesus' point is that Pharisee placed his trust in his own works and deeds, in his credentials, and in his social standing. He trusted that those would assure him a place in God's realm. The tax collector knew that he was nothing but a sinner and could rely upon nothing but the mercy of God to be accepted by God. Jesus, I think, makes it clear that there is no room in God's realm for those who believe they don't need God's grace and mercy; there is no room for those who can do "it" for themselves. Instead, God's realm is populated by those who know that God is their only hope, that God is their salvation, and that God's grace is all they need. It is an interesting question for us to chew on: Where is our trust? Do we trust in what we do, in who we are (according to the world), or what we have? Or do we trust only and wholly upon the grace of God?
God of grace, we are but sinners. Save us, we pray, from the tempation to build ourselves up. May we entrust ourselves wholly to you. At the same time, may we see othes as you see them and accept them as you accept them and us. We pray in Christ's name, AMEN.
Friday, March 18, 2011
Look With Your Heart
Read Luke 16: 19-31
Human beings, for whatever reasons, are mistrustful. Whenever we are told something that seems beyond the scope of possibility or doesn't fit into the way we think things are or should be, we question it and demand proof before we will believe it. In Jesus' parable of Lazarus and the rich man, we run into this (Is this the same Lazarus whom Jesus raised from the dead, the brother of Mary and Martha? Possibly, but we dont' know for sure.). Working our way backward through the parable, we see Abraham, the patriarch of the Jews, explaining that Moses and the Prophets, in the Law and prophecies, have told the people of Israel of the life that God demands and expects. Part of these demands include the care of the poor, crippled, widowed, orphaned, etc. From the beginning of the parable, we see that the rich man paid little attention to the beggar at his gate (Lazarus). This is a direct violation of God's expectations and law. Therefore, he finds himself doomed to eternal separation from God in hell. It is at this moment that he realizes that the laws of the Scriptures were in fact true. His torment in hell was the proof he got for not heeding the expectations of God. So he begs that Lazarus might go and warn his brothers (whom we can infer lead the same kind of life he did), yet is told that his brothers have already, through the Law and the Prophets, been given all the need to know.
In a mistrusting world, full of mistrusting people, we have already recieved from Jesus all that we need to know concerning faith and the ways of God. The decision is ours as to whether or not we trust in what Jesus says. To take it a step further, the decision is ours to trust that the death and Resurrection of Christ is sufficient for our salvation. Everything we need to know about God's expectations and the life God intends for us is contained within the pages of Scripture. Our choice is to trust God with our heart or to continually demand some sort of proof.
God of Truth, enable us to trust you with our hearts, even as our minds and eyes question. Save us from constantly trying to put you to the test so that we might bask in the abundance of the life you promise us. Through Christ, AMEN.
Human beings, for whatever reasons, are mistrustful. Whenever we are told something that seems beyond the scope of possibility or doesn't fit into the way we think things are or should be, we question it and demand proof before we will believe it. In Jesus' parable of Lazarus and the rich man, we run into this (Is this the same Lazarus whom Jesus raised from the dead, the brother of Mary and Martha? Possibly, but we dont' know for sure.). Working our way backward through the parable, we see Abraham, the patriarch of the Jews, explaining that Moses and the Prophets, in the Law and prophecies, have told the people of Israel of the life that God demands and expects. Part of these demands include the care of the poor, crippled, widowed, orphaned, etc. From the beginning of the parable, we see that the rich man paid little attention to the beggar at his gate (Lazarus). This is a direct violation of God's expectations and law. Therefore, he finds himself doomed to eternal separation from God in hell. It is at this moment that he realizes that the laws of the Scriptures were in fact true. His torment in hell was the proof he got for not heeding the expectations of God. So he begs that Lazarus might go and warn his brothers (whom we can infer lead the same kind of life he did), yet is told that his brothers have already, through the Law and the Prophets, been given all the need to know.
In a mistrusting world, full of mistrusting people, we have already recieved from Jesus all that we need to know concerning faith and the ways of God. The decision is ours as to whether or not we trust in what Jesus says. To take it a step further, the decision is ours to trust that the death and Resurrection of Christ is sufficient for our salvation. Everything we need to know about God's expectations and the life God intends for us is contained within the pages of Scripture. Our choice is to trust God with our heart or to continually demand some sort of proof.
God of Truth, enable us to trust you with our hearts, even as our minds and eyes question. Save us from constantly trying to put you to the test so that we might bask in the abundance of the life you promise us. Through Christ, AMEN.
Open Your Eyes!
Read: Luke 7: 36-47
As with so many of Jesus' parables, this parable involves multiple layers. Yet both of these layers speak a word to the Pharisees and those gathered for dinner at Simon's home. The first layer speaks to the extent to which forgiveness and love are experienced and shown. The obvious contrast drawn is between the woman and the religious leaders. The text doesn't tell us much about the woman, only that she was "a woman of the city". What does this mean? Nobody really knows. Luke's original readers might have heard this to say that she was a prostitute. If that's the case, she likely would have been told countless times what a dreadful sinner sinner she was. The religious leaders and Pharisees, on the other hand, would have, most likely, never had someone (except Jesus!) dare point out any of their sins. They were considered the most righteous and upright, by virtue of their societal standing. We could wonder if they thought themselves sinners at all. But that's just the point. The woman knew she was a sinner, and a pronouncement of forgiveness would have dramatically changed her own self-image and worth and her image and worth in the eyes of those around them. The Pharisees, on the other hand....well, let's just say that their own feelings of righteousness got in the way of experiencing the true depth and measure of God's grace and love. Turning that back to the church and people of the church....with whom do we most identify in the parable. Too often, the church and people of the church have been charged as being more like the Pharisees than the woman; full of self-righteousness and not realizing that we just as much in need of God's grace as those who are like the woman.
The second layer of the story, although not really included within the context of the parable, deals with recognizing that which we would rather ignore. Suffice it to say that Simon and his dinner guests completely ignored the woman who annointed Jesus. She was "below" them and their dignity did not allow for her existence to even be acknowledged. Yet Jesus demands their attention turn toward her, "see this woman". It is both a question and a demand. Jesus asks them if they see her, then demands that they see her. I wonder how often Jesus would like to do that with us. We are great at ignoring that which troubles us or we don't want to acknowledge. Yet Jesus calls us to acknowledge the existence of these people; sometimes, people are overshadowed by the lablel the carry: poor, homeless, addict, sinner(!), scoundral, etc. Yet Jesus questions us whether we see the people instead of the "issue", then demands that we see them. In seeing them, we are more able to recognize them as valued creations of God, worthy of the time and attention of God and, therefore, our time and attention. In seeing them, we open ourselves to more fully experience where God is working and what God is doing in this world.
Give me your eyes for just one second, Lord. Allow us to see our need for forgivness and embrace the love you have for each one of us. Allow us to see that which troubles us and look beyond the "issue" and see the person you love. We humbly ask in Jesus' name, AMEN.
As with so many of Jesus' parables, this parable involves multiple layers. Yet both of these layers speak a word to the Pharisees and those gathered for dinner at Simon's home. The first layer speaks to the extent to which forgiveness and love are experienced and shown. The obvious contrast drawn is between the woman and the religious leaders. The text doesn't tell us much about the woman, only that she was "a woman of the city". What does this mean? Nobody really knows. Luke's original readers might have heard this to say that she was a prostitute. If that's the case, she likely would have been told countless times what a dreadful sinner sinner she was. The religious leaders and Pharisees, on the other hand, would have, most likely, never had someone (except Jesus!) dare point out any of their sins. They were considered the most righteous and upright, by virtue of their societal standing. We could wonder if they thought themselves sinners at all. But that's just the point. The woman knew she was a sinner, and a pronouncement of forgiveness would have dramatically changed her own self-image and worth and her image and worth in the eyes of those around them. The Pharisees, on the other hand....well, let's just say that their own feelings of righteousness got in the way of experiencing the true depth and measure of God's grace and love. Turning that back to the church and people of the church....with whom do we most identify in the parable. Too often, the church and people of the church have been charged as being more like the Pharisees than the woman; full of self-righteousness and not realizing that we just as much in need of God's grace as those who are like the woman.
The second layer of the story, although not really included within the context of the parable, deals with recognizing that which we would rather ignore. Suffice it to say that Simon and his dinner guests completely ignored the woman who annointed Jesus. She was "below" them and their dignity did not allow for her existence to even be acknowledged. Yet Jesus demands their attention turn toward her, "see this woman". It is both a question and a demand. Jesus asks them if they see her, then demands that they see her. I wonder how often Jesus would like to do that with us. We are great at ignoring that which troubles us or we don't want to acknowledge. Yet Jesus calls us to acknowledge the existence of these people; sometimes, people are overshadowed by the lablel the carry: poor, homeless, addict, sinner(!), scoundral, etc. Yet Jesus questions us whether we see the people instead of the "issue", then demands that we see them. In seeing them, we are more able to recognize them as valued creations of God, worthy of the time and attention of God and, therefore, our time and attention. In seeing them, we open ourselves to more fully experience where God is working and what God is doing in this world.
Give me your eyes for just one second, Lord. Allow us to see our need for forgivness and embrace the love you have for each one of us. Allow us to see that which troubles us and look beyond the "issue" and see the person you love. We humbly ask in Jesus' name, AMEN.
Wednesday, March 16, 2011
Wealth Management in God's Realm
Read--Luke 15: 16-21
Of all the contrasts that Jesus draws between this world and God's realm, none are sharper than those that are centered on wealth. In fact, throughout the Gospels Jesus teaches more on the topic of wealth than just about anything else. The common title of this parable from Luke 15, "The Parable of the Rich Fool" gives us a clue of the potential contrasts that Jesus is going to be drawing in the parable.
There are, in reality, two different contrasts that Jesus makes here in these verses. The first contrast has to do with a defintion of wealth. Human understanding of wealth usually centers around money and possessions--both of which the "rich fool" had; he also had high-yielding fields. He was loaded and everybody could see it! He was filthy rich in the eyes of the world. Yet, in the eyes of God, he was fool. In fact, in the eyes of God, he was dirt poor.
His poverty was a result of the way in he used the wealth he had. Read through the parable again. Notice how many times the man says "I" or "my"? It is all about him. His wealth is all about him and, in his opinion, is at his disposal to do with as he chooses. This flies in the face of the notion that we are blessed so that we might bless others. When wealth is used to serve our own interests or desires, spiritual poverty ensues.
How do we become rich toward God then? The key lies in the ancient Greek, the word translated as rich is a verb. From that, we understand that being rich toward God lies in action--how we direct and use the wealth that we have, whether it be material or intangible. Being rich toward God involves us using what we have so that others might be similarily blessed.
As Jesus first turned toward to Jerusalem and his eventual crucifixion, he did so with an invitation, "let all who wish to be my disciples deny themselves." In other words, IT'S NOT ALL ABOUT US. Instead, it is about denying ourselves, so that we might be rich toward God, even at the cost of poverty toward the world.
In a world of greed and self-indulgence, O God, grant that we might not be so consumed by the world that we risk poverty before you. Save us from self-interest and plant us a heart that is willing deny the self for the glory of God. We pray in Jesus' name, AMEN.
Of all the contrasts that Jesus draws between this world and God's realm, none are sharper than those that are centered on wealth. In fact, throughout the Gospels Jesus teaches more on the topic of wealth than just about anything else. The common title of this parable from Luke 15, "The Parable of the Rich Fool" gives us a clue of the potential contrasts that Jesus is going to be drawing in the parable.
There are, in reality, two different contrasts that Jesus makes here in these verses. The first contrast has to do with a defintion of wealth. Human understanding of wealth usually centers around money and possessions--both of which the "rich fool" had; he also had high-yielding fields. He was loaded and everybody could see it! He was filthy rich in the eyes of the world. Yet, in the eyes of God, he was fool. In fact, in the eyes of God, he was dirt poor.
His poverty was a result of the way in he used the wealth he had. Read through the parable again. Notice how many times the man says "I" or "my"? It is all about him. His wealth is all about him and, in his opinion, is at his disposal to do with as he chooses. This flies in the face of the notion that we are blessed so that we might bless others. When wealth is used to serve our own interests or desires, spiritual poverty ensues.
How do we become rich toward God then? The key lies in the ancient Greek, the word translated as rich is a verb. From that, we understand that being rich toward God lies in action--how we direct and use the wealth that we have, whether it be material or intangible. Being rich toward God involves us using what we have so that others might be similarily blessed.
As Jesus first turned toward to Jerusalem and his eventual crucifixion, he did so with an invitation, "let all who wish to be my disciples deny themselves." In other words, IT'S NOT ALL ABOUT US. Instead, it is about denying ourselves, so that we might be rich toward God, even at the cost of poverty toward the world.
In a world of greed and self-indulgence, O God, grant that we might not be so consumed by the world that we risk poverty before you. Save us from self-interest and plant us a heart that is willing deny the self for the glory of God. We pray in Jesus' name, AMEN.
Tuesday, March 15, 2011
When Words Aren't Enough
Try as I might, I just was not able to secure my wife's Valentine's Day gift prior to my trip to Africa. I assured her that I had not forgotten and would get it as soon as I returned. Being the understanding wife that she is, she accepted my assurances with no questions asked. However, as I repeated that reassurance nearly every day for the first week I was back, she believed me less and less. Her disappointed lay not in fact that she hadn't gotten a gift, but in the fact that I had not followed through on what I said I would do. My words alone were not enough; I needed to actually act upon the words I had said.
I wonder how often that little story describes our relationship with God, as individuals and as a church. How often do we say to God that we are going to do something, only to reneg later on? Often in the church, we are reminded of the words of James 1:22, "be doers of the word and not merely hearers...". In that passage, the obvious emphasis is upon not just listening to Jesus but also putting into action what he commands us. The Parable of the Two Sons puts a different twist on things though. Here, the emphasis is upon us not merely speaking a word, but doing that word--following through on what we say we are going to do. Here, as in other places, Jesus lifts up the merits of those whose actions and behaviors fail to meet the standard of those considered righteous while condemning the actions and behaviors of the "righteous". The message is unmistakable: righteousness is not measured solely in words.
So often, it is easier to say what others, including God, want to hear than do what they want us to do. Even for those who strive to stay true to their word, their actions inevitably betray their words. There are times, too, when our words fail to live up to what is expected or desired of us. The good news is that in those times when our words and actions do not mesh together, there is grace to redeem, restore, and renew. May God give us all the grace to confess and live our faith and reinforce our words with our actions.
Gracious God, we pray for the grace to honor you with both our words and our deeds. As you give us the grace to say "yes" to you, may our actions live that out. When we want to say "no" to you, we pray you might transform us and our response into the "yes" that you desire. We cannot do it all by ourself; God we need your help. In Christ, AMEN.
I wonder how often that little story describes our relationship with God, as individuals and as a church. How often do we say to God that we are going to do something, only to reneg later on? Often in the church, we are reminded of the words of James 1:22, "be doers of the word and not merely hearers...". In that passage, the obvious emphasis is upon not just listening to Jesus but also putting into action what he commands us. The Parable of the Two Sons puts a different twist on things though. Here, the emphasis is upon us not merely speaking a word, but doing that word--following through on what we say we are going to do. Here, as in other places, Jesus lifts up the merits of those whose actions and behaviors fail to meet the standard of those considered righteous while condemning the actions and behaviors of the "righteous". The message is unmistakable: righteousness is not measured solely in words.
So often, it is easier to say what others, including God, want to hear than do what they want us to do. Even for those who strive to stay true to their word, their actions inevitably betray their words. There are times, too, when our words fail to live up to what is expected or desired of us. The good news is that in those times when our words and actions do not mesh together, there is grace to redeem, restore, and renew. May God give us all the grace to confess and live our faith and reinforce our words with our actions.
Gracious God, we pray for the grace to honor you with both our words and our deeds. As you give us the grace to say "yes" to you, may our actions live that out. When we want to say "no" to you, we pray you might transform us and our response into the "yes" that you desire. We cannot do it all by ourself; God we need your help. In Christ, AMEN.
Opposites
Look around....there are contrasts everywhere. We having contrasting lifestyles, contrasting views on things such as politics and religion, and so on. In all of Scripture, the biggest contrast that is drawn is the contrast between the realm of God and the realm of the world. Let's face it...the ways of the world are, more often than not, in direct contrast with the ways of God. Over the next week, we are going to be interacting with parables of Jesus that draw contrasts between human ways, views, and wisdom and the ways, views, and wisdom of God. As we read, hear, and reflect upon these stories told by Jesus, my hope and prayer is that we would allow ourselves to see when and where in our world we are in contrast to God and God's reign.
Monday, March 14, 2011
The Root of Life
Read--John 15: 1-5
Thre are times when Jesus' parables make us stop and wondering what he is talking about. There are other times when Jesus speaks using metaphors and things seem so abundantly clear. John 15 is an example of the clear metaphor: life is dependent upon being and remaining connected to Christ. To go along with the vine/branch metaphor...when was the last time you saw a branch severed from its vine/trunk that was continuing to live? My guess is never. Just as a tree branch that is severed from the trunk will shrivel and die, so too will a life that is lived separated from Christ. This branch might give the appearance of having life, but it will eventually become hollow, dying from the inside out. The branch that remains connected, however, will bear fruit and will continue to flourish.
This is a glorious illustration of not only an individual life but also for the church as a whole. The life of the church is dependent upon our abiding, remaining connected to, Christ. This goes not just for a specific church in a specific location, but for the Church--all who claim the name of Jesus Christ! We have our differences on doctrine, interpretations of Scripture and history, church government, etc, etc, etc., but we share one thing in common: Christ! If we cut ourselves off from Christ and what God is trying to do through Jesus in this world, we will die. I say this not as a threat, but as a hope for the Church. We are all connected to one another by virtue of faith in Jesus Christ. He is our branch and we are His vines.
Loving God, we are grateful for the life you give us in Christ. Keep us connected, we pray, to Him and to one another. Join our lives together, that we might experience life more deeply and fully than ever before. In Christ, AMEN.
Thre are times when Jesus' parables make us stop and wondering what he is talking about. There are other times when Jesus speaks using metaphors and things seem so abundantly clear. John 15 is an example of the clear metaphor: life is dependent upon being and remaining connected to Christ. To go along with the vine/branch metaphor...when was the last time you saw a branch severed from its vine/trunk that was continuing to live? My guess is never. Just as a tree branch that is severed from the trunk will shrivel and die, so too will a life that is lived separated from Christ. This branch might give the appearance of having life, but it will eventually become hollow, dying from the inside out. The branch that remains connected, however, will bear fruit and will continue to flourish.
This is a glorious illustration of not only an individual life but also for the church as a whole. The life of the church is dependent upon our abiding, remaining connected to, Christ. This goes not just for a specific church in a specific location, but for the Church--all who claim the name of Jesus Christ! We have our differences on doctrine, interpretations of Scripture and history, church government, etc, etc, etc., but we share one thing in common: Christ! If we cut ourselves off from Christ and what God is trying to do through Jesus in this world, we will die. I say this not as a threat, but as a hope for the Church. We are all connected to one another by virtue of faith in Jesus Christ. He is our branch and we are His vines.
Loving God, we are grateful for the life you give us in Christ. Keep us connected, we pray, to Him and to one another. Join our lives together, that we might experience life more deeply and fully than ever before. In Christ, AMEN.
What Is Not Seen
Read--Matthew 13:33
As I reflect back on my own call to ministry, I am often amazed at the moments, insignificant at the time, when God was working on me and leading me toward what I'm doing now. I'm guessing that most of us can look back to different points in life and can see, in hindsight, how God was in middle of things. Therein lies one of the biggest mysteries, and at times, frustrations, of God. We like to think of God as the Awesome One that will swoop in and save the day. We look to God to do the miraculous and unimaginable. All in all, we imagine God as being front and center and commanding attention. But there are times when God doesn't work that way...and that frustrates the dickens out of us!
While it is easy to see the big and miraculous things God is doing, those things God does out of view are just as, if not, more momentous. This is the lesson in the Parable of the Leaven. In the parable, a woman takes a bit of yeast and mixes it with three measures (roughly eight gallons) of flour. Over time, that little bit of yeast works its way through those three measures of flour and enables it to become dough for bread, but only if it is properly covered. The leaven works in secret to bring about something big. So it is with the kingdom of God.
We cannot always see God at work. We cannot always know exactly what God is doing, or when God is going to bring something to fruition. God is working in hidden ways in the life of each person--indeed, the life of the world!--to bring about restoration, healing, and renewal. Part of God's grace is God working with who we are right now to bring about what God desires us to be--just like yeast working in flour to bring about dough for bread. Part of the journey of faith is trusting in what God is doing in secret and knowing that even if we can't or don't see it, God is actively working in our life, in our church, and our world. Only in the future will we be able to look back and see what God has done.
Holy God, like the yeast works through flour, work through this life of ours. Grant us your grace to trust in your hidden doings and your working to make each person a new creation in Christ. Prepare us to become what you desire. AMEN.
As I reflect back on my own call to ministry, I am often amazed at the moments, insignificant at the time, when God was working on me and leading me toward what I'm doing now. I'm guessing that most of us can look back to different points in life and can see, in hindsight, how God was in middle of things. Therein lies one of the biggest mysteries, and at times, frustrations, of God. We like to think of God as the Awesome One that will swoop in and save the day. We look to God to do the miraculous and unimaginable. All in all, we imagine God as being front and center and commanding attention. But there are times when God doesn't work that way...and that frustrates the dickens out of us!
While it is easy to see the big and miraculous things God is doing, those things God does out of view are just as, if not, more momentous. This is the lesson in the Parable of the Leaven. In the parable, a woman takes a bit of yeast and mixes it with three measures (roughly eight gallons) of flour. Over time, that little bit of yeast works its way through those three measures of flour and enables it to become dough for bread, but only if it is properly covered. The leaven works in secret to bring about something big. So it is with the kingdom of God.
We cannot always see God at work. We cannot always know exactly what God is doing, or when God is going to bring something to fruition. God is working in hidden ways in the life of each person--indeed, the life of the world!--to bring about restoration, healing, and renewal. Part of God's grace is God working with who we are right now to bring about what God desires us to be--just like yeast working in flour to bring about dough for bread. Part of the journey of faith is trusting in what God is doing in secret and knowing that even if we can't or don't see it, God is actively working in our life, in our church, and our world. Only in the future will we be able to look back and see what God has done.
Holy God, like the yeast works through flour, work through this life of ours. Grant us your grace to trust in your hidden doings and your working to make each person a new creation in Christ. Prepare us to become what you desire. AMEN.
Persistence
Read-- Luke 15: 1-3, 8-10
I'm going to take for granted that all of us know the cliche "persistence pays off". We use it to extol the merits of sticking with something to acheive a desired result, whether it is negotiating over the price of something, practicing a skill until it is mastered, and so on. I wonder, though, do we ever view God as persistent? Do we ever stop and think of God as relentlessly searching for something? Jesus uses this parable to illustrate just how persistent God is.
On the surface, the persistence of God seems to be illustrated most clearly by the woman searching for her lost coin. After all, the Gospels make frequent reference to God searching for that which is lost and not resting until what is lost is found and subsequently celebrated. For this woman, that one coin was of great value; it was equivalent of one day's wage. Imagine losing your entire wages for a single day or losing 1/30 of your monthly retirement benefits! We can understand why she would search so long and hard for the coin. Just think, each of us are of more value to God than the coin to that woman, and God will stop at nothing to find us when we lose our way. God is persistent in restoring each of us back to God, no matter how long it takes or how much work might be involved!
However, this is not the only illustration of God's persistence in the parable. In the beginning verses we see Jesus dining with "sinners" while the religious leaders are grumbling against his fellowship with the unrighteous. Notice that in v. 3 we are told that "Jesus told them this parable". We aren't too sure who is meant by "them"; whether it was intended for the "sinners" or the religious leaders, or both. The "sinners" likely would have indentified with the lost coin being found and God's subsequent celebration of their finding. The religious leaders were likely being characterized as the friends and neighbors of the woman; just as she wanted to share her joy with them, so God wants to share God's joy over finding what was lost with the onlookers. God's desire is for EVERYONE to be joyful when what is lost is found! God's joy is not complete unless that joy is shared and experienced by everyone! The reality of it is this...those who do not share in God's joy are themselves also lost. And so God will aggressively pursue their restoration as well, until all people and all creation are restored back to God!
O God, you search us and search for us until we are restored to you and we experience your joy. Teach us to seek your joy and share in it with you. In and through Christ, AMEN.
I'm going to take for granted that all of us know the cliche "persistence pays off". We use it to extol the merits of sticking with something to acheive a desired result, whether it is negotiating over the price of something, practicing a skill until it is mastered, and so on. I wonder, though, do we ever view God as persistent? Do we ever stop and think of God as relentlessly searching for something? Jesus uses this parable to illustrate just how persistent God is.
On the surface, the persistence of God seems to be illustrated most clearly by the woman searching for her lost coin. After all, the Gospels make frequent reference to God searching for that which is lost and not resting until what is lost is found and subsequently celebrated. For this woman, that one coin was of great value; it was equivalent of one day's wage. Imagine losing your entire wages for a single day or losing 1/30 of your monthly retirement benefits! We can understand why she would search so long and hard for the coin. Just think, each of us are of more value to God than the coin to that woman, and God will stop at nothing to find us when we lose our way. God is persistent in restoring each of us back to God, no matter how long it takes or how much work might be involved!
However, this is not the only illustration of God's persistence in the parable. In the beginning verses we see Jesus dining with "sinners" while the religious leaders are grumbling against his fellowship with the unrighteous. Notice that in v. 3 we are told that "Jesus told them this parable". We aren't too sure who is meant by "them"; whether it was intended for the "sinners" or the religious leaders, or both. The "sinners" likely would have indentified with the lost coin being found and God's subsequent celebration of their finding. The religious leaders were likely being characterized as the friends and neighbors of the woman; just as she wanted to share her joy with them, so God wants to share God's joy over finding what was lost with the onlookers. God's desire is for EVERYONE to be joyful when what is lost is found! God's joy is not complete unless that joy is shared and experienced by everyone! The reality of it is this...those who do not share in God's joy are themselves also lost. And so God will aggressively pursue their restoration as well, until all people and all creation are restored back to God!
O God, you search us and search for us until we are restored to you and we experience your joy. Teach us to seek your joy and share in it with you. In and through Christ, AMEN.
Friday, March 11, 2011
Obsessed
Read--Matthew 13:44
An obsession. Unders most circumstances, an obsession is not considered to be a healthy thing. It is synonymous with the word "addiction". Someone with an obsession, like an addiction, is most often willing to go to extraordinary circumstances, even taking huge risks, in order to feed that obsession. It is all-consuming and nothing short of the object of the obsession will satisfy the one holding the obsession.
In the parable of the buried treasure, Jesus likens the realm of God to treasure buried in a field. What is interesting, though, is the behavior of the one finding the treasure. We are told that he immediately reburies the treasure then goes and sells all he has so that he might buy the field in which the treasure was buried. He had absolutely no interest in that field aside from its buried contents. And he was so interested in obtaining (obsessed!) those contents that he gave up all he had to get it.
Jesus' call to us is to be obsessed with seeking and living in the realm of God. Jesus invites us to be obsessed with nothing more than being a part of God's reign, both on earth and in heaven. Here's the warning: an obsession with the realm of God can be just as costly as an obsession with anything else. If we are truly obsessed with God, it will demand more than we think we can give. As a reward, though, we are given the chance to see things through God's eyes and see God at work in our world. Here's the question: Are we obsessed with God and God's realm, or are we only casually interested?
Magnificent God, plant in us the desire to know you and be a part of your realm. Be our obsession; our one consuming passion. In Christ, AMEN.
An obsession. Unders most circumstances, an obsession is not considered to be a healthy thing. It is synonymous with the word "addiction". Someone with an obsession, like an addiction, is most often willing to go to extraordinary circumstances, even taking huge risks, in order to feed that obsession. It is all-consuming and nothing short of the object of the obsession will satisfy the one holding the obsession.
In the parable of the buried treasure, Jesus likens the realm of God to treasure buried in a field. What is interesting, though, is the behavior of the one finding the treasure. We are told that he immediately reburies the treasure then goes and sells all he has so that he might buy the field in which the treasure was buried. He had absolutely no interest in that field aside from its buried contents. And he was so interested in obtaining (obsessed!) those contents that he gave up all he had to get it.
Jesus' call to us is to be obsessed with seeking and living in the realm of God. Jesus invites us to be obsessed with nothing more than being a part of God's reign, both on earth and in heaven. Here's the warning: an obsession with the realm of God can be just as costly as an obsession with anything else. If we are truly obsessed with God, it will demand more than we think we can give. As a reward, though, we are given the chance to see things through God's eyes and see God at work in our world. Here's the question: Are we obsessed with God and God's realm, or are we only casually interested?
Magnificent God, plant in us the desire to know you and be a part of your realm. Be our obsession; our one consuming passion. In Christ, AMEN.
Thursday, March 10, 2011
In the Unexpected
Read: Mark 4: 30-32
By all accounts, the mustard seed is one of the smallest seeds--its diameter is roughly .0075 of an inch. One would hardly expect much from such a tiny seed. Yet from this tiny seed blooms an enormous plant. So what is Jesus trying to tell us about the kingdom of God, as it is compared to a mustard seed? Let us consider that, when given room to grow, the mustard plant grows very quickly and overtakes many of the plants around it. So it is with the realm of God in us and in the world. When the realm of God is given the space to grown and take root, it has the power to crowd out anything that is not of it. It has the ability to spread quickly and become the dominant, even only identifiable, force in its area.
At the same time, Jesus alludes to the mustard plant as providing shelter for "the birds of the air". In the Old Testament, the branches of a tree were sometimes used to sybolize the protection a kingdom or realm afforded its citizens. Perhaps Jesus is speaking of the nurture aspect of God's kingdom and its welcoming of those who are in need and who are vulnerable to the world around them...those on the margins of the world--those who are weak, powerless, and are considered insignificant in the world.
It was persons such as these that Jesus chose to surround himself with. Numbered among Jesus' disciples were women, tax collectors, fishermen, and others who weren't very high up the social ladder. In his community of disciples, Jesus nurtured them and shared with them the secrets of God's realm. He shared with them that the Gospel was not limited to the grand Temple or was not the property of the wealthy and publicly "religious". Instead, the Gospel was in them, the insignificant and lowly. Instead, the Gospel was found in the simplicity and ordinariness of life. How remarkable that in just a short period of time, these mustard seed-like disciples had managed to sow the seeds of hope and salvation from Jerusalem all the way to Rome! The lesson in all of this...there is nothing to small and there is no person or thing too insignificant or unimportant that it does not bear within it a seed, a glimpse, of God's coming realm.
Surpise us today God! Surprise us in how you will show your realm to us. Surprise us in what will give us a glimpse of you. Open us to be aware of those surprises. In Christ's name, AMEN.
By all accounts, the mustard seed is one of the smallest seeds--its diameter is roughly .0075 of an inch. One would hardly expect much from such a tiny seed. Yet from this tiny seed blooms an enormous plant. So what is Jesus trying to tell us about the kingdom of God, as it is compared to a mustard seed? Let us consider that, when given room to grow, the mustard plant grows very quickly and overtakes many of the plants around it. So it is with the realm of God in us and in the world. When the realm of God is given the space to grown and take root, it has the power to crowd out anything that is not of it. It has the ability to spread quickly and become the dominant, even only identifiable, force in its area.
At the same time, Jesus alludes to the mustard plant as providing shelter for "the birds of the air". In the Old Testament, the branches of a tree were sometimes used to sybolize the protection a kingdom or realm afforded its citizens. Perhaps Jesus is speaking of the nurture aspect of God's kingdom and its welcoming of those who are in need and who are vulnerable to the world around them...those on the margins of the world--those who are weak, powerless, and are considered insignificant in the world.
It was persons such as these that Jesus chose to surround himself with. Numbered among Jesus' disciples were women, tax collectors, fishermen, and others who weren't very high up the social ladder. In his community of disciples, Jesus nurtured them and shared with them the secrets of God's realm. He shared with them that the Gospel was not limited to the grand Temple or was not the property of the wealthy and publicly "religious". Instead, the Gospel was in them, the insignificant and lowly. Instead, the Gospel was found in the simplicity and ordinariness of life. How remarkable that in just a short period of time, these mustard seed-like disciples had managed to sow the seeds of hope and salvation from Jerusalem all the way to Rome! The lesson in all of this...there is nothing to small and there is no person or thing too insignificant or unimportant that it does not bear within it a seed, a glimpse, of God's coming realm.
Surpise us today God! Surprise us in how you will show your realm to us. Surprise us in what will give us a glimpse of you. Open us to be aware of those surprises. In Christ's name, AMEN.
Simple Gifts
There are some things (in life, in the world, etc) that just get overlooked. They are overlooked because they seem to weak or too small or too insignificant to warrant much attention or recognition. Often times, those things that are overlooked are the ordinary elements of life--ordinary people, ordinary tasks, ordinary "things". Yet it is precisely within the ordinary that we encounter the Holy. God does not always come to us in the grand and magnificent, in the powerful and mighty. Case in point...the very life of God incarnate, Jesus. Jesus was, by all accounts, an unassuming person in an insignificant part of the world. His life passed largely overlooked by a great many, and many who did know about him saw him as a joke. Just as Jesus was an ordinary person, he used the example of ordinary elements of life to exemplify the Kingdom of God. As we read the parables of Jesus, we are called to see the sacred in life, less we miss the sacredness of life. One of the many gifts of God is the ability to witness God's realm in the ordinary times and place of life.
Wednesday, March 9, 2011
Ash Wednesday--Remembering and Anticipating
The season of Lent can be summed up in two words: remembering and anticipating. Lent offers to its observers a chance to embark upon a journey of both remembering and anticipating. At the same, there is within these two acts a dynamic intersection of the human and the Holy. It is a time to walk with Jesus and identify with him and a time to learn from him and get a glimpse of God and God's Kingdom.
By nature, Lent calls us to remembrance. We are called to remember Jesus in the desert tempted by Satan, we are called to remember Jesus' journey to Jerusalem, and we are called to remember the events of Jesus' final week. All of these images, stories, and lessons have the capability to flood our senses. At the same time, though, we are called to remember who and where we are, in light of our human condition, our relationship to God, and our place in God's Kingdom. To flesh that out a bit more--Lent calls us to remember that we are but human, and therefore, sinners, Lent calls us to identify with the tempted Jesus, and Lent calls us to remember that we have been invited to participate in the Kingdom of God in this world, as well as the eternal world.
At the same time, Lent is also a time of high anticipation. For those that know the story, the journey of Lent begins with the ashes and continues through trial, torture, and execution, but ends with an empty tomb. The anticipation of Lent is also due to the fact that, for many, Lent provides a more intensive time of focusing upon God and drawing closer to God; in other words, it is a time for satisfying the true hunger that exists in each of us. Finally, Lent is a time of anticipating how we are going to God's revealation this time around. The stories may be familiar, but they speak to us in different ways at different times. There is an excitement in knowing that God is going to speak something to us, if we pay attention and listen.
Jesus often used parables to speak a word about God's kingdom to those who would listen to him. This Lenten season, we are going to be focusing on those parables and upon what Jesus has to say to us through them. Those parables are still relevant and Jesus seeks to teach us today as he taught his disciples so long ago. My hope and prayer is that, through Jesus' parables, we might experience Lent in a different way this year; that we might experience God in a new perspective. May the grace of God in Jesus Christ lead us through this time and may we see with fresh vision what it is that Jesus speaks to us this day!
Open my spirit, O God, that I might see and hear the revealing of yourself to me today and through these days of Lent. Amen.
By nature, Lent calls us to remembrance. We are called to remember Jesus in the desert tempted by Satan, we are called to remember Jesus' journey to Jerusalem, and we are called to remember the events of Jesus' final week. All of these images, stories, and lessons have the capability to flood our senses. At the same time, though, we are called to remember who and where we are, in light of our human condition, our relationship to God, and our place in God's Kingdom. To flesh that out a bit more--Lent calls us to remember that we are but human, and therefore, sinners, Lent calls us to identify with the tempted Jesus, and Lent calls us to remember that we have been invited to participate in the Kingdom of God in this world, as well as the eternal world.
At the same time, Lent is also a time of high anticipation. For those that know the story, the journey of Lent begins with the ashes and continues through trial, torture, and execution, but ends with an empty tomb. The anticipation of Lent is also due to the fact that, for many, Lent provides a more intensive time of focusing upon God and drawing closer to God; in other words, it is a time for satisfying the true hunger that exists in each of us. Finally, Lent is a time of anticipating how we are going to God's revealation this time around. The stories may be familiar, but they speak to us in different ways at different times. There is an excitement in knowing that God is going to speak something to us, if we pay attention and listen.
Jesus often used parables to speak a word about God's kingdom to those who would listen to him. This Lenten season, we are going to be focusing on those parables and upon what Jesus has to say to us through them. Those parables are still relevant and Jesus seeks to teach us today as he taught his disciples so long ago. My hope and prayer is that, through Jesus' parables, we might experience Lent in a different way this year; that we might experience God in a new perspective. May the grace of God in Jesus Christ lead us through this time and may we see with fresh vision what it is that Jesus speaks to us this day!
Open my spirit, O God, that I might see and hear the revealing of yourself to me today and through these days of Lent. Amen.
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